Bourgeois Hinduism, or Faith of the Modern Vedantists: Rare by Brian Hatcher

By Brian Hatcher

In 1839 a various staff of Hindu leaders begun accumulating in Calcutta to percentage and propagate their religion in a non-idolatrous kind of worship. the gang, referred to as the Tattvabodhini Sabha, met weekly to worship and listen to discourses from individuals at the virtues of a rational and morally accountable mode of worship. They referred to as upon old assets of Hindu spirituality to lead them in constructing a sort of recent theism they often called "Vedanta." during this booklet, Brian Hatcher interprets those hitherto unknown discourses and situates them opposed to the backdrop of non secular and social swap in early colonial Calcutta. except bringing to mild the theology and ethical imaginative and prescient of an organization that was once to have a profound impression on spiritual and highbrow existence in nineteenth-century Bengal, Hatcher's research promotes mirrored image on numerous themes primary to figuring out the advance of recent different types of Hindu trust and practice.

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Extra resources for Bourgeois Hinduism, or Faith of the Modern Vedantists: Rare Discourses from Early Colonial Bengal

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On the other hand, if the text was intended for wider circulation (and its status as a printed book seems to attest to this intention), there could well have been some reluctance on the part of members to be publicly and explicitly associated with a species of reform that was by no means universally endorsed. 21 This makes it all the more exciting if we can connect these discourses with particular individuals. Our understanding of the dynamics of debate and reform stands to gain appreciable complexity if we can identify the range of authors represented in Sabhyadiger vaktr ta¯.

And here we have samples of their thinking from when they were still just young men on the cusp of their public careers. When the first discourses of Sabhyadiger vaktr ta¯ were deliv_ ered in December 1839, Vidya¯sa¯gara was only nineteen and still a student at 16 introduction Sanskrit College. Debendranath would have been three years older but still, by his own account, wrestling to find a way to balance between service to God and the pursuit of mammon. Besides Debendranath and Vidya¯sa¯gara, there are discourses here by the great rationalist Aksayakuma¯ra Datta (again certainly _ his earliest extant), as well as by Ra¯macandra Vidya¯va¯gı¯s´a, Rammohan’s colleague and right-hand man in the Bra¯hmo Sama¯j.

While he doesn’t tell us the names of the authors he read at this time, he does make it clear that he was disappointed to find that the philosophers he studied displayed a clear penchant for materialist explanations. He rejected all such explanations. They could be of no help in understanding the deepest sources of spiritual bliss that he had experienced. This decision aside, if we can judge from his autobiography, it was around this time that he began to develop an interest in evidential, theology.

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